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Of Dahlia Myths and Aztec Mythology the Dahlia in History

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Of Dahlia Myths and Aztec Mythology the Dahlia in History Of Dahlia Myths and Aztec Mythology The Dahlia in History Material Copyrighted By Martin Král Material Copyrighted This work is an expanded and updated version of a series of articles that appeared between 2001 and 2008 in Dahlias of Today, an annual publication of the Puget Sound Dahlia Association, Seattle, Wash‐ ington . The author had access to a large volume of primary and secondary source material, as well as the assistance of prominent dahlia scientists and experts on early history and the ethnobotany of Mesoamerica. However, the stated conclusions are his own. Copyright ©2014 by Martin Král, Seattle, Washington (USA) All Rights Reserved Cover Illustration: Zina Deretsky (National Science Foundation) Cover Photos: Stellar variety AC Rooster by Martin Král; portrait of Alexander v. Humboldt OF DAHLIA MYTHS AND AZTEC MYTHOLOGY - THE DAHLIA IN HISTORY What a myth never contains is the critical power to separate its truths from its errors Walter Lippman, Public Opinion (1922) Stop me if you already have heard this one: The dahlia, an important source of food and medicine for the Aztecs (who also used the hollow stem forn irrigatio and water supply) arrived in Spain in 1789. Once worshipped and considered Montezuma’s favor‐ ite flower, it also took Europe by storm. The director of the Royal Botanic Garden in Madrid, Abbé José Cavanilles, assisted by botanist Dr. Anders Dahl, began hybridizing the new arrival immediately. Having classified the genus, Cavanilles then named the first species for his Swedish friend, who in turn continued breeding these new dahlias upon his return to Scandinavia. After pub‐ lishing a description of the first species, now named Dahlia pinnata, Cavanilles sent seed and tubers to other botanic gardens. The dahlia was embraced by Napoleon’s Empress Josephine, who held the fanciful flower in such high regard that she made her gardeners swear (on the pain of death) never to reveal its existence. One unfaithful servant, however, did spirit away plant ma‐ terial, and the secret was no more. Soon French peasants, desperate in thee wake of th French Revolution, began cultivating dahlias for food and cattle feed. How‐ ever, they quickly learned that the dahlia tuber, while edible, was unpalatable. Dahlias also had been sent to the court at St. Petersburg, where the respected Russian botanist Georgi also developed new cultivars. Tubers were introduced to England by Lady Bute in 1798; her husband had been ambassador to the Spanish Corte. However, because the Kew Gardens staff was un‐ der the impression that dahlias were tender plants, this first raising failed: the sub‐tropical environment the plants were kept in caused rot and disease. A more successful effort by Chelsea’s John Fraser in 1802 led to a reintroduction of dahlias by other gardeners. Most notably among them was Lady Holland who sent seeds to England from Madrid in May 1804. That same year the famous explorer and scientist Alexander v. Humboldt . Many of these assertions, repeatedly copied and embellished in dahlia literature for the past hundred years, are ‐ simply put ‐ faction: fiction writing wrapped around a kernel of truth. There is an understandableMaterial desire among gardeners to embellish their favorite plant’s record. It’s a love affair, after all, and ‐ thin body of supportive evidence notwithstanding ‐ to the romantic only the ringing praises reach the ear. For other garden plants, the historic record speaks volumes: think of Tulip Mania, or the obsession with roses and lilies in art or literature. The New World discovery of food and medicinal plants gave us tomatoes (“the love dapple”) an Chili Madness. Why not then also the dahlia? Easy ‐ because thoughtful examination of the historical record and a more academic approach to available evidence leads to far different conclusions. Two years before the arrival of the Spaniards, the Aztec emperor Moctezuma II was alerted to the latest sign from the gods ‐ a passing comet: “It was that in the sky a tongue of fire of notable size and brightness appeared. When the people saw this flame emerge they would cry out, sensing that it was an omen of some great evil to come.” This recollection, recorded by Fray Ber‐ nardino de Sahagún decades later, was supported by illustrations in the Codex Florentino, one of the two dozen remaining Aztec codices that survived the Spanish conquest. When, in November 1519, Hernán Cortés stood at the banks of Lake Texcoco to look at the island city of Tenochtitlán, he also faced an Aztec Empire at the height of its transient period of glory. The Aztecs (who called themselvesCopyrighted Mexica) had long been nomadic people, arriving from the north into the Valley of Mexico in the 1200s. They took their place among the Toltecs, whom they emulated, and Mixtecs, whom they battled. In time, the aggres‐ sive and cunning Aztecs conquered or allied with all other city‐state cultures in the Valley. Their civilization similarly flourished: Aztec practices had been honed while they were vassals and slaves of stronger tribes. Living as they did at the edge of physical existence, the Aztecs were resourceful food gatherers, skilled in herbal medicine, and utterly merciless in warfare. They also had a pantheon of 1,600 gods, foremost among them Huitzilopochtli, god of the sun and of war. This was a god who required regular blood sacrifice to maintain his strength. Another creator god, Quetzalcoatl (the Plumed Serpent, responsible for wisdom and farming) abhorred human sacrifice. Through divine intrigue, Quetzalcoatl had been banished from his people and sent east. According to legend, it was Huitzilopochtli who would lead the Aztecs to glory and the middle of Lake Texcoco. Under Moctezuma I (1440‐68), the empire had reached its apex. Allied with two other powerful pueblos, the Aztecs’ influence was felt across Central Mexico. Arts and culture thrived, enormous temples were erected in the center of the capital, and gar‐ dens were constructed on the outskirts of Tenochtitlán that held plant collections from throughout the Mexican heartland. De‐ scribed in the Codex Magliabechiano, the Aztecs even had a mythological legend of the origin of flowers involving Quetzlcoatl. It allegorized the process of what we now call pollenization. OF DAHLIA MYTHS AND AZTEC MYTHOLOGY ‐ THE DAHLIA IN HISTORY 2 The accession of Moctezuma’s nephew to ‘huey tlatoani’ ‐ chief spokesman or emperor ‐ in 1502 led to further conquests. This Moctezuma II also soon became absorbed with religion and astrology. When word came that strangers were coming from the east ‐ a horde of pale‐faced, bearded warriors on horseback ‐ Moctezuma II was unnerved. These arrivals had been predicted in Aztec mythology. The omens had confirmed it: Quetzalcoatl was returning to overthrow the dynasty. What followed then is well‐documented. Against insurmountable odds, Cortés twice fought his way into the capital and had the indecisive emperor thrown from his palace roof. The Spaniards crushed whatever resistance the Aztecs managed to put together under their last emperor Cuauhtémoc. By 1521, the Aztec Empire was finished. The destruction of everything native that followed the Spanish conquest also led to a fragmentary and quite contradictory historical record. The new lords loathed all the Aztec religious dpractices an systematically destroyed statuary, temples, customs, and codices. The Aztecs, decimated by warfare and smallpox, were enslaved. Some of the early descriptions of life in New Spain included first‐hand accounts of Aztec farming and medical prac‐ tices, compiled by Franciscan friars like Sahagún. These reports were often ac‐ companied by crude drawings done by newly‐converted Indian servants. Explor‐ ers crisscrossed the territory just behind the treasure‐seekers to begin recording Mexico’s natural world. Unfortunately, some of the most valuable early accounts were lost or not published for decades. With that background, it is difficult to sift through the evidence in looking for the dahlia’s importance in Aztec life. What is clear, though, is that ‐ while Aztecs had a marvelous agricultural system and held certain plants in high esteem ‐ the dahlia was not among them. Moctezuma II was a poet, and his gardens in Huax‐ tepec dumbfounded the visiting Spaniards. The gardens held an astonishing num‐ ber of carefully tended native and tropical plants, nourished by a sophisticated irrigation system. However, the weedy dahlia was not featured in ceremonies (as marigolds are to this day in Mexico), and in any case the Plumed SerpentMaterial wore feathers, not flower petals. So let’s lay that canard to rest, once and for all: the dahlia was emphatically NOT Moctezuma’s flower. If the emperor favored any flower over his 200‐plus wives, history is silent on this point. In fact, the only reason that the dahlia was named Mexico’s national flower (on May 13, 1963) was to celebrate the Floricultura Na‐ Xochipilli—Aztec flower god cional exposition. Organizers urged Mexican president Adolfo Lopéz Mateo to do so. Large plantings of dahlias in parks and along the famous Avenida Reforma appeared. Regrettably, subsequent admini‐ strations gave little attention to dahlia culture. Mexicans have not embraced this floricultural symbol as the declaration had hoped. To this day, dahlias in Mexican gardens tend to be the hybridized modern varieties. Early Identification The first recorded illustrations of what some botanists believe is a dahlia (likely D. coccinea, the mostCopyrighted widely‐distributed and varied species) are contained in Francisco Hernández’ work , which was compiled during his 1570‐77 expeditions. Because of a royal decree forbidding publications of works on New Spain, the fragmentary Spanish manuscripts were not published until nearly a century later, having been translated to Latin and then revised in 1651 by Italian scholars. (They also rearranged and altered the illustrations, hence the different artistic interpretations). The complete set of original manuscripts was lost in the great Escorial fire of 1671.
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